(1) Hadeeth no. 270: From Abud-Dardaaı -radiyallaahu `anhu-: from the Prophet r that he said:

<< There is nothing that will be heavier upon the balance than good character.>>

[ Shaikh al-Albaanee said: ı Hasan: ıas-Saheehahı (no.876)ı].

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* al-Haafiz Muhammad `Abdur-Rahmaan al-Mubaarakfooree -rahimahullaah- (d.1353 H) said in his explanation of the ıSunanı of at-Tirmidhee, ıTuhfatul-Ahwadheeı (6/140):

ı As is established, everything that is hated by Allaah has no weight or value, just as everything which is beloved to Him will be something very great with Him, just as He -the Most High- said regarding the Disbelievers: ( فَلاَ نُقِيْمُ لَهُم يَوْمَ الْقِيَامَةِ وَزْنًا): al-Kahf (18:105) [[ Meaning: So on the Day of Resurrection We shall give no weight to them]]; and in the well-known hadeeth there occurs: << Two sayings are light upon the tongue, heavy upon the Balance, beloved to the Most Merciful: ıSubhaanallaahi wa bihamdihi, Subhaanallaahil-`Azeemı (ıHow free is Allaah of all imperfections, and all praise is for Him!ı ıHow free is Allaah, the Tremendous, of all imperfections!ı) >>ıı

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* Shaikh `Abdul-Muhsin al-`Abbaad -hafizahullaah- said in his taped lessons in explanation of ıSunan Abee Daawoodı:

ı This contains affirmation of the Balance (al-Meezaan); and that the actions of the servants will be weighed on the Day of Resurrection; and it indicates the tremendous status of good character, and its reward with Allaah -the Mighty and Majestic; and that it will be one of the heaviest things upon the Balance, when the deeds are weighed, because it is from the greatest and most excellent of deeds.ı

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(2) Hadeeth no. 272 : From `Abdullaah ibn `Amr -radiyallaahu `anhumaa-: that he heard the Prophet r say: << Shall I inform you of the most beloved of you to me, and those who will be seated closest to me on the Day of Resurrection? >> So the people remained silent, so he repeated it two or three times. The people said: ıYes, O Messenger of Allaah!ı He said: << Those who are best in character.>>

ı It contains an encouragement upon good character, and an explanation of the virtue of its possessor; and it is the characteristic of the Prophets of Allaah -the Most High- and His righteous and beloved servants. al-Hasan al-Basree said: ı The true reality of good character is: Doing good to others, withholding from harming, and having a cheerful faceı; and al-Qaadee `Iyaad said: ıIt is to associate with the people in a beautiful manner, to have a cheerful face, to show love for them, to show compassion for them, to tolerate the harm they cause, to be forbearing with them, to have patience upon disagreeable things, to abandon having pride or being arrogant towards them; and to avoid harshness, anger, and taking them to account.ı

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* Imaam Ahmad ibn `Umar al-Qurtubee -rahimahullaah- (d.656 H) said in his explanation of the Abridgement of Saheeh Muslim, ıal-Mufhimı(6/116-117):

ı So the praiseworthy manners are the characteristics of the Prophets, the beloved and obedient servants of Allaah, and the people of virtue, such as: having patience with disagreeable things, having forbearance when treated with coarseness, bearing harm, treating the people well, showing affection towards them, hasting to carry out their needs, being merciful, compassionate, being mild when disagreeing, verifying affairs carefully, avoiding that which causes corruption and evils; and, in summary, the best of manners is that you favour others over your own self: so you treat people with justice and fairness, but you do not enforce justice and fairness for yourself; so you pardon those who wrong you, and you give to those who withhold from youıı

ı ı Yoosuf ibn Asbaat said: ı The sign of good character is in ten qualities: rarely arguing, treating others fairly, abandoning seeking out peopleıs faults, seeking to rectify and improve any evil qualities which appear, seeking excuses for people, bearing harm, blaming oneself, occupying oneself with awareness of ones own faults and not with the faults of others, having a cheerful face, and being mild in speechı.ı

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(3) Hadeeth no. 277: From Anas -radiyallaahu `anhu- who said: ı I served the Prophet r for ten years, and he never said ıUffı[1] to me, and he never said to me about anything which I had not done: ıWhy didnıt you do it?!ı Nor about anything which I had done: ıWhy did you do it?!ı.ı

[ Saheeh: Reported by al-Bukhaaree in his ıSaheehı(no.6038) and by Muslim (no.2309).]

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* Imaam an-Nawawee -rahimahullaah- (d.676 H) said in his explanation of ıSaheeh Muslimı:

ı The hadeeth contains an explanation of the completeness of his r character, and the fine manner in which he treated others, and his forbearance, and how he pardoned and overlooked.ı

ı The point of benefit to be derived from this is leaving off rebuking for that which has been left, since one is still free to carry it out if there is a need for it; and it produces the benefit of keeping the tongue free from censuring and blaming; and it causes the mind of the servant to have amicable feelings, due to his not having been rebuked; and all of this applies in cases relating to the personıs individual rights; as for the affairs which are obligations in the Religion, then they are not overlooked, since they fall under ordering the good and forbidding the evil.ı

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(4) Hadeeth no. 323: From Asmaaı bint Yazeed -radiyallaahu `anhaa- that she said ıThe Prophet r said: << Shall I not inform you of the best ones from amongst you? >> They said: ıYes, indeed.ı He said: << Those who when they are seen, then Allaah is remembered. Shall I not inform you of the worst ones from amongst you? >> They said: ıYes, indeed.ı He said: << Those who go about carrying tales to cause mischief between friends, those who seek harm and corruption for the innocent >>.ı

ı (Shall I not inform you of the best ones from amongst you): i.e. those who are the best of you, O Believers. They said: ıYes indeed.ı He said: << Those who when they are seen, then Allaah is remembered.>> i.e. because of their behaviour and appearance, because an individual from them is sorrowful, downcast, his head is bowed, he is silent; the effect of fear is seen upon his appearance, his behaviour, his movements, his stillness, and his speech. One does not look at him except that it causes him to remember Allaah. His outward appearance is an indication of his knowledge. So these people are known through their appearance: in their calmness, their humility, and their humblenessıı

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[1] ı(Uff) It is a sound which, when a person makes it, it is known that he is annoyed and is showing aversionıı [ı`Umdatul-Qaareeı (22/189) of Imaam Badruddeen al-`Aynee].